From the archive

Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)

English·1879–1910·trans. E. W. West·388 passages

The text · part 15 of 18

1 Meaning, apparently, that to pray for protection as a favour is better than to pray for it as a return for an offering.

* K2o has ‘shall give up.’

* It is doubtful if this passage can be found in the extant Avesta; but a passage of similar meaning, and containing the words frerenaod and hizvé, occurs in Yas. XI, 16, which states that ‘the righteous father, Ahuramazda, produced for me, Haoma, as a Draona, the two jaws, with the tongue and the left eye;’ and it then proceeds (Yas. XI, 17-19) to curse any one ‘who shall deprive me of that Draona, or shall himself enjoy, or shall give away what the righteous Ahuramazda gave me, the two jaws, with the tongue and the left eye.’

* A Yast is a formula of praise in honour of the sun, moon, water, fire, or some other angel, as well as a term for prayers and worship in general.

5 See Chap. I, 3. ® See Chap. III, 32, note.

CHAPTER XI, 6—XII, 3. 339

of the sacred cake the high-priests ave specially taught, in the Hdspéram Wasé', that z¢ is as much as ‘hat of a lesser form of worship.

2. The rule is this, that he who is himself more acquainted with religion is he who considers him who is more acquainted with religion than himself as high-priest, and considers 42m as high-priest® so that he may not destroy the bridge of the soul*; as it says in the Sakadim Mask * that no one of them, that is an inattentive (asrdshd4r) man who has no high-priest, attains to the best existence®, not though his recitations should be so many that they have made his duty and good works as much as the verdure (sapdak) of the plants when it shoots forth in spring, the verdure which Afharmazd has given abundantly.

3. The rule is this, that they keep a fire ® in the house, because, from not keeping the fire properly, there arise less pregnancy of women and a weeping (Av-didan6d) for the loss of strength (tand) of men’; and the chilled charcoal (angist) and the rest which are without advantage (bar) are to be

1 See Chap. X, 21. The passage mentioned in the text was probably in the section called Nirangistan.

* K2o omits this repetition.

8 That is, may not render the passage of his soul to heaven, over the Kinvad bridge (see Bund. XII, 7), impossible, owing to the sin of arrogance in this world.

* See Chap. X, 25; the passage alluded to was probably at the beginning of the Nask, which treated of ‘the reward of the precepts of religion, and the bridge of the destroyers of good preceptors, adapted to their destruction.’

® See Chap. VI, 3.

* K2o has ‘ that a fire is to be properly kept.’

7 K2o has ‘and a loss of the strength and wealth of men.’

p. 340

carried away from the fire; and in the Spend WVask? z¢ is revealed that a fire, when they shall make it quite clean from its chilled charcoal, Aas as much comfort as a man whose clothing they should make clean.

4. The rule is this, that when any one passes away it is proper to render useless* as much as the smallest mouth-veil%, for it says in the Vendidad * that ‘if even those Mazdayasnians should leave on him who is dead, in parting with him, as much as that which a damsel would leave in parting with the food-bowl (padm4nak6)—that is, a bag (anbanak6é-han4)*’—the decree is this, that 2¢ is a Tana-

' See Chap. X, 4; the passage mentioned was probably in that part of the Nask which described the protection afforded by the fire to the new-born Zaratist.

* Probably a negative is omitted, or ak4rintdand should be translated ‘ to make no use of.’

5 See Chap. X, 40. Kzo has ‘ garment.’

« Always written Vadfkd4d in this second part of Sls., except in Chap. XIII, 7; whereas in the first part it is written in its uncorrupted form Gavid-déf-dad or Gavid-séd4-dad, ‘the law opposed to the demons.’ The passage here quoted is Pahl. Vend. V, 171, 172, with one or two verbal variations.

5 Standing for anbAnak-aé, which is corrupted in the Vendidad MSS. into the unintelligible form andanak6-1, so that this old quotation throws a rather unexpected light upon a passage in the Vendidad which translators would be almost certain to misunderstand. The allusion is to the bags used by a menstruous woman, when eating, to prevent contamination of the food. The Persian Rivayats state that three bags (kisah) are made of two thicknesses of strong linen, one bag to wear on each hand, and the third, which is larger, to hold the metal food-bowl and water-goblet. After thoroughly washing her hands and face, she puts the two bags on her hands, taking care that they do not touch her food, or clothes, or any other part of her body. She then feeds herself with a metal spoon, which must not touch her nose; and when the meal

CHAPTER XII, 4, 5. 341

pahar szz} at root, which is hell; a#d in the Vendidad? it says that the clothing of the charitable (dahisn-hémand) soul, and even the clothing which they will give z¢, are out of almsgivings (dasar4n) *.

5. The rule is this, that when any one passes away, after keeping fasting the three xighés*, still the presentation of holy-water (z6har) to the fire is to be performed, which is the presenting of the holy-water to the nearest fire; for in the Damdéd Nask* it is revealed that when they sever (tebrfind) the consciousness of men it goes out to the nearest fire, then out to the stars, then out to the is finished the food-bow] and water-goblet are placed on the large bag, and the two smaller bags inside it, till wanted again.

1 See Chap. I, 1, 2.

3 This passage does not appear to be now extant in the Vendidad, and it is possible to read Nask Dad instead of Vadikd4d. The D&di or Dadak Nask was the eleventh nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which merely says that its ‘ Avesta and Zand are not communicated to us by the high-priest.’ According to the Dini-vagarkard, which calls it Khast6, and the Riv4yats, which call it Khast, it was the twelfth Nask, and they give its contents in more detail than usual (see Haug’s Essays, pp. 130, 131).

5 Meaning that the dead require no clothing, as their future bodies will be clothed out of the garments they have given away in charity. The resemblance of this statement to that contained in Bund. XXX, 28, which must have been abridged from the Damdad Nask (see SZS. IX, 1), renders it possible that it may have been taken from that Nask.

* No fresh meat is to be cooked or eaten for the first three days after a death in the house, according to the Sad-dar Bundahis, LXXVIII (compare Chap. XVII, 1-3).

5 See SZS. IX, 1. The passage here quoted may perhaps be
found in the complete text of the Bundahis, as given in TD (Chap.
37; see Introduction, p. xxxvii).

p. 342

moon, and then out to the sun!; and z¢ is needful that the nearest fire, which is that to which it 4as come out, should become stronger (z6r-hémandtar)*%

6. The rule is this, that they should not leave a nail-paring unprayed over (an4fsddak), for if it be not prayed over (afsand)* it turns into the arms and equipments of the M4zandn demons‘; és is explicitly shown in the Vendidad *.

7. The rule is this, that the labour of child-birth ¢ is not to be accomplished at night, except while with the light of a fire, or the stars and moon, upon i¢; for great opposition is connected with it, and in the twentieth of the Hdspdram ask? it is shown that over the soul of him who works in the dark there 7s more predominance of the evil spirit.

8. The rule is this, that they should allow the egg and other food® for those gifts azd favours of the

1 A righteous soul is supposed to step out first to the star station, then to the moon station, and then to the sun station, on its way to 'Garédm4n, the highest heaven ; but if its righteousness is imperfect it has to stop at one of these three stations, which are the three lower grades of heaven (see note on p&hifim ahvan, Chap. VI, 3).

2 Or ‘more provided with z6r,’ which may mean ‘ holy-water,’ as the two words z6r and zéhar are occasionally confounded.

* Or, perhaps, ‘if they shall not pray over ¢#.’

* See Bund. III, 20, XIX, 19, 20.

® Vend. XVII, 29.

* Barman-zerkhfinisnth may also mean ‘ begetting a son.’

™ See Chap. X, 21. The word ‘twentieth’ appears to refer to the second group of twenty sections, one of which treated of the begetting, birth, and treatment of children.

p. 20

® Vend. XVII, 29.

* Barman-zerkhfinisnth may also mean ‘ begetting a son.’

™ See Chap. X, 21. The word ‘twentieth’ appears to refer to the second group of twenty sections, one of which treated of the begetting, birth, and treatment of children.

* Referring to the egg, dréns, frasasts, and g4us hudhau or ‘meat-offering’ (which may be either butter or meat, see Chap. XI, 4) that are used in the dr6n ceremony, or consecration of the sacred cakes (see note on drén, Chap. III, 32). The object of

CHAPTER XII, 6-II. 343

sovereign moon (m4h-i khfdai) and the other angels ; if so, it is to be allowed by them thus: ‘I will consecrate so much food for such an angel,’ and not thus: ‘One sacred cake (dr6n6) in so much food.’ 9. And the reason of it is this, that ¢Aey who shall allow thus: ‘One sacred cake out of so much food,’ and of which z¢ is one thing less, even though one shall consecrate z¢ many times, still then he Aas not repaid ; and ¢key who should allow thus: ‘I will consecrate so much food for such an angel,’ though one shall reverence 42m with many sacred cakes, it is proper. ro. And in the twenty-two sections of the Sakédim Vask! grievous things are shown about those who do not make offerings (atiistéfrid) unto the angels.

11. The rule is this, that when a woman becomes pregnant, as long as it is possible, a fire ove cares for well is to be maintained in the house, because it is revealed? in the Spend Nask that to Ddkdav%, the mother of Zaratfst, when she was pregnant with Zaratdst, for three nights, every night a leader (shah) ‘ with a hundred and fifty demons came for the destruction of Zarat(st, and yet, owing to the existence of the fire in the dwelling, they knew no means for zt.

this paragraph is, evidently, to reprove niggardliness in such offerings, and to prevent their being mere pretexts for feasting.

1 See Chap. X, 25. The passage alluded to here was probably in that section, of the last twenty-two, which treated of the spirits of the earthly existences, one portion of which was ‘ about preparing offerings (afist6frit6) to the angels.’

* M6 has ‘the fire of AQharmazd is to be fully maintained, and it is revealed,’ &c. This section is a repetition of Chap. X, 4, with a few variations.

* Here written Didk4v.

* Or it may be read s@d4, ‘a demon,’ meaning ‘an arch-fiend.’

p. 344

12. The rule is this, where a child is born, during three days, for protection from demons, wizards, and witches, a fire is to be made at night until day4ghé, and is to be maintained there in the day, and pure incense is to be put upon it, as is revealed in the thirtieth of the Sakadim ask’.

13. The rule is this?, that from a toothpick the bark® is to be well cut off, for there are some of those of the primitive faith* who ave said that, when‘ they shall make it for the teeth wzth the bark on, and they throw z¢ away, a pregnant woman, who. puts a foot upon it, is doubtful about z¢s being dead matter.

puts a foot upon it, is doubtful about z¢s being dead matter.

14. The rule is this, that z¢ is well 2/ any one of those who have their handmaid (4akar) in cohabitation (zanth), and offspring is born of her, shall accept all those who are male as sons; dé those who are female are no advantage, because an adopted son (satér) is requisite, and in the fourteenth of the Hdspéram Nask® the high-priests

1 That is, in the first thirty sections of the Nask (see Chap. X,
25); the passage alluded to must have been in that portion which
treated of new-born infants and their proper treatment.

? §§ 13-16 are a repetition of Chap. X, 20-23, with a few variations.

* The word appears to be t6pé or tQfd, which would rather mean ‘scum’ or ‘gum’ (see Bund. XXVII, 19), unless it be considered a miswriting of t6g6 or t635, which would mean ‘thin bark’ or ‘bast.’ It can also be read tfipar, ‘a leather bag,’ and the sentence can be so translated as to imply that a toothpick should be cut out of a leather bag, an alternative similar to that suggested by the text of Chap. X, 20.

* See Chap. I, 3.

5 Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund.
I, 7, note).

® See Chap. X, 21.

CHAPTER XII, 12-17. 345

have taught thus: ‘My son is suitable also as thy son, éu¢ my daughter is not suitable also as thy daughter;’ and ¢kerve are many who! do not appoint an adopted son with this idea, that: ‘The child of a handmaid may be accepted by us as a son.’

15. The rule is this, that ove zs to persevere much in the begetting of offspring, since z¢ zs for the acquisition ? of many good works at once ; because in the Spend ® and Nihadim Nasks*‘ the high-priests have taught that the duty and good works which a son performs are as much the father’s as though they had been done by his own hand; and in the DAémdad Nasé ® it is revealed thus: ‘ Likewise, too, the good works, z# like manner, which come éo the father as his own.’

16. The rule is this, that what they shall give to the worthy is as much as is proper and beyond, for eating and accumulating; because in the Nihadim Nask* the high-priests Aave taught thus: ‘When a man gives bread to a man, even though that man has too much bread, all the good works, which he shall perform through that superabundance, become as much his who gave zt as though they had been done by his own hand,

17. The rule is this, that in the night water is

' The writer of M6 evidently found his original illegible at this place, as he wrote . . . maman instead of min denman.

3 M6 has ‘performance,’ which is probably a misreading, due to the original of that MS. being partially illegible.

5 See Chap. X, 4. This Nask is not mentioned in Chap. X,
22, and the passage here alluded to is not to be traced in any of
the short accounts of its contents.

* See Chap. X, 3, 22.

5 See SZS. IX, 1, and Chap. X, 22.

® See Chap. X, 3, 23.

p. 346

being partially illegible.

5 See Chap. X, 4. This Nask is not mentioned in Chap. X,
22, and the passage here alluded to is not to be traced in any of
the short accounts of its contents.

* See Chap. X, 3, 22.

5 See SZS. IX, 1, and Chap. X, 22.

® See Chap. X, 3, 23.

p. 346

not to be drawn! from a well, as in the Bag-yasn6? notice is given about the uncleanness (ayosdAsarth) of well-water at night

18. The rule is this, that in the night anything eatable is not to be cast away to the north, because a fiend w/Z become pregnant; and when it is cast away one Yath4-ahi-vairy63 is to be uttered. 109. Those of the primitive faith* who used to act more orthodoxically (hf-rastakihatar), when food was eaten by them in the night, for the sake of preservation from sin owing to the coming of strainings and sprinklings o” to the ground, directed a man to chant the Ahunavar® from the beginning of the feast

* K2o has ‘that water is not to be drawn on foot.’

* Probably the Bak4n-yast6 is meant, which was the fourteenth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard; but according to the Dini-vagarkard and the Riviyats it was the fifteenth nask, called Bagh4n-yast. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 1332. The following is the account of it given in the eighth book of the Dinkard :—

‘The Bak4n-yast6 is a treatise, first, on the worship (yast6) of Adiharmazd, the most pre-eminent of divinities (bakin avartQm), and, secondly, the worship of the angels of the other invisible and visible worldly existences, out of whom are even the names of the days, and the glory, power, triumph, and miraculousness of their life also is extreme; the angels who are invoked by name in their worship, and the attention and salutation due to them; the worthiness and dispensation of favour for worshippers, and the business of their many separate recitations unto the angels; the business of unlimited acquaintance with knowledge about the promoters of the treasures of the period, unto whom the creator Aftharmazd #s to intrust them, and they remain to cause industry. Perfect is the excellence of righteousness.’

5 See Bund. I, 21. This section is a repetition of Chap. X, 7, with a few variations.

“ See Chap. I, 3.

5 That is, the Yatha-ahQ-vairyd (see Bund. I, 21).

CHAPTER XII, 18-22. 347

(myazd) unto the end, more especially at the feast of the season-festivals; as it says in the Hadékht Nasék', that of the sayings which are spoken out the Ahunavar is that wzch zs most triumphant.

20. The rule is this, that when one sees a hedgehog he takes z¢ back to the plain, and its own place is to be preserved free from danger; for in the Vendidad the high-priests Aave taught, that every day, when.the hedgehog voids urine into an ant’s nest, a thousand ants will die’.

21. The rule is this, that some who are of the good religion say, where one is washing zs face, one Ashem-vohi® is always to be uttered, and that Ashem-vohti is to be uttered before the washing ; for when he utters z¢ while washing zs face, he is doubtful (var-hémand) about the water coming to Azs mouth.

22. The rule is this, that they select ftom the purifiers*—when their business (mindavam) is as important (rab) as purity and impurity—Azm with whom the control’ of ablution (padty4vth)* and non-ablution is connected ; they select 42m especially

' See B.Yt. ITI, 25. The passage here quoted must have been in the first division of the Nask.

* This section is a repetition of Chap. X, 31.

5 See Bund. XX, 2.

‘ The yésd4sar4n, ‘ purifiers’ (Av. yaosd4thrya), are those priests who retain so much of the purifying effect of the Bareshnim ceremony (see Chap. II, 6) as to be able to assist in purifying others by means of the same ceremony. When that effect has passed away a priest can no longer perform the sacred rites, until he has again undergone the nine nights’ purification of the Bareshnfim.

* Reading band, but it may be béd, ‘ vitality, essence.’

® See Chap. II, 52.

p. 348

with regard to the good disposition and truthful speaking of the man, and /o the particular work ; and on account of zs deing in innocence 4e is to be considered more righteous. 23. As in the Vendidad! it says, about the two shares of righteousness, how one should tell that 4e zs ‘a righteous man, O Zaratdst the Spttam4n ! who is a purifier, who should be a speaker that speaks truly, an enquirer of the sacred texts—that is, he has performed his ritual (yast)—a righteous oe who specially understands purification from the religion of the Mazdayasnians, that is, he understands its vedigious formulas (nirang).’ 24. When z¢ is so that the control of their ablution is connected with him, so that they consider what pertains to the purifying bowl (zak-i tastik) as his, and ever abstain from it, though the angels hear and consider ¢hem as clean, and they select for him those who consecrate the water and bull’s urine (gé6méz) on account of ¢hezy control of purification (yésdAsarkarth), and zt is to be performed very observantly by the consecrators at the place which is to be measured with a measure and very exactly (khQptar)% 25. And the purifier is so much the better when washed again, and when z¢ zs by some one through whose periodic (zam4ntk)

' The passage here quoted is from Pahl. Vend. IX, 4-6.

And the purifier is so much the better when washed again, and when z¢ zs by some one through whose periodic (zam4ntk)

' The passage here quoted is from Pahl. Vend. IX, 4-6.

® Referring to the Bareshnfim-g4h, or place prepared for the Bareshnfim ceremony of purification with bull’s urine and water, which are handed to the person undergoing purification by an officiating priest (see Chap. II, 6). The place is marked out with furrows in the ground, and furnished with stones (magh) to squat upon during the ablutions (see B. Yt. II, 36). The construction of this paragraph is very obscure in many places, and its proper division into sentences is, therefore, uncertain.

CHAPTER XII, 23-28, 349

care he is thus done; for in the periodic interval many secret! kinds of pollution are produced. 26. Of the celebrators of the Vendidad the good are they who shall again perform the Navashddar rite’; for, on account of the same nicety (nazfikih) which is written above by me, avd on account of much also that zs secret, which has happened azd mostly arises about it, ‘eve is no harm from performing zz. 27. And any one of those who shall receive the water and bull’s urine z¢ is very important to wash beforehand (pavan pés)*; because, if there be impurity adout him‘, and he puts a hand to the cup (gamak), the water, avd the bull's urine, ¢hey are unclean (ap4d4v5)5; when z¢ zs so that there be some one, when so, z¢ is better ¢ha¢t they always wash his eyelids (méyak g4s), azd to wash them by the clean is good.

28. The rule is this, that thou shouldst not consider even any one hopeless (andtméd) of heaven,

* Reading nih4n, but we might perhaps read ‘ causes (vah4n) of pollution of many kinds.’ The meaning of the section is, that it is necessary for the purifying priest to maintain his own purity by frequently undergoing the Bareshnfm ceremony himself.

* Yast-i Navash4dar in all MSS., but the latter word is most probably a corruption of Av. navakhshapara, ‘a period of nine nights,’ for which length of time the Bareshnfim ceremony must be continued (see Vend. IX, 144, XIX, 80), The ‘ NavashAdar rite’ is, therefore, ‘the ceremony of the nine nights,’ which should be frequently undergone by the priests who celebrate the Vendidad ceremonial.

* M6 has pavan pisak, ‘ with ceremony.’

« M6 has ‘ them.’

° M6 has ‘one knows it is unto the cup and bull’s urine;’ but as M6 was evidently copied from a MS. already nearly illegible in some places, it is generally safer to follow K20, except when M6 supplies words omitted by the more careless writer of K2o,

p. 350

already nearly illegible in some places, it is generally safer to follow K20, except when M6 supplies words omitted by the more careless writer of K2o,p. 350 and they should not set ‘ety minds steadfastly on hell; thereby much sinfulness for which ¢here is a desire would be undesirable, because ¢here is nothing which is a sin 7# my religion for which ‘here is no retribution, as it says in the G&éthas! thus:—‘ Of those who are aware that thou art, OO Atharmazd! is even he who is infamous (raspak6); and they know the punishment of him even who is very sinful.’ 29. And as ¢o him even who is a very sinful person, through the desire? of good works which is entertained by him, ¢heve then comes more fully to him the joy of a soul newly worthy (nuk shdyaa); as in the Spend Was’ r¢ was shown to Zaratist about one man, that all 42s limbs were in torment, and one foot was outside ; and Zarattst enquired of Afharmazd about the reason of z¢; and Atharmazd said that he was a man, Davdns‘ by name; he was ruler over thirty-three ® districts, and he never practised

1 The passage here quoted from the G&thas will be found in
Pahl. Yas. XXXII, 7.

* M6 has merely ‘through the good works which are practised by him;’ but Kzo has ‘1 hamak’ inserted at this point, which seems to indicate the existence of the nearly identical Pahlavi letters kAmak, ‘desire,’ in the original from which it was copied.

* See Chap. X, 4. The passage here quoted was no doubt contained in that part of the Nask which treated of the exhibition of heaven and hell to Zaratfist, which must have been very similar to the Arda-Viraf-namak, in which most of the details of this story about Dav4ns are given (see AV. XXXII).

* This is, no doubt, the Av. davaés of Yas. XXXI, 10, which may be translated ‘hypocrite.’ The Pahlavi translation of the line in which the word occurs is thus rendered in Haug’s Essays (p. 351): ‘ Afharmazd does not allot to him who is an idler, the infidel who is any hypocrite (davas) in the sacred recitations. In the good religion it is asserted that even as much reward as they give to the hypocrite they do not give to the infidel.’

§ K2o has ‘thirty-four.’

CHAPTER XII, 29-31. 351

any good work, except one time when fodder was conveyed by him to a sheep with that one foot.

30. The rule is this, that when a man has performed his form of worship (yast), and his wife has not performed 7¢, z¢ is extremely necessary to perform the suitable form of worship, or to order a Gété-kharid', so that they may become such as are dwelling more closely ¢ogether in the spiritual exzstence than in the world; and in the Hadédkht Mask? it says that a woman (nAtrik) who shall be reverent (tarsak) is to be considered as much as she who is suitable (zty4k).

it says that a woman (nAtrik) who shall be reverent (tarsak) is to be considered as much as she who is suitable (zty4k).

31. The rule is this, that these five ceremonies (yazisn), when they shall perform ¢hem, are good works *; when ove does not perform ¢hem, and the time is manifest to him, and when he shall set them aside to perform ¢kem out of the proper time, they shall go to the bridge‘ as sin; the ceremonies which go to the bridge are these, and in the Hfspéram Nask® it says that ¢hey are the non-celebration of the rites (14 yastand) of the season-festivals*®, the

1 Here written géték-kharfd, but see Chap. V, 6, and Bund. XXX, 28.

* See B. Yt. III, 25; but the passage here quoted is not clearly indicated in the accounts we have of the contents of this Nask.

* The distinction between these ceremonies and those whose values as good works are given in Chap. XVI, 6, appears to be that any omission in performing these five at their proper times amounts to an absolute sin, whereas the others are not so indispensable.

* That is, they will be taken into account at the judgment on the soul’s actions at the Ainvad bridge (see Bund. XII, 7).

5 See Chap. X, 21. The passage here quoted was probably in the section called Nirangistan.

6 The Gasanbars or Ga&hanbars (see Bund. XXV, 1-6).

p. 352

Rapttvin!, the three nights? after a death, the days devoted to the guardian spirits*, and the sun and moon ¢,

32. The rule is this, that at every one of these three things, whch come through hungry living, that is, sneezing, yawning, and sighing, ove is to speak out a Yatha-ahd-vairy6 and one Ashem-voht‘; and also when one hears the sneezing of any one, to speak zz like manner is so considered as an action of the good *; and in the Stidgar Vask’ it says thus: ‘“ What prepares sneezing? that is, through what process (kr) does it come?” And Adharmazd said thus: “ Hungry living, O Zaratdst! because the remedy for its existence is the Ahunavar, O Zaratdst! and righteousness °.”’

CuapterR XIII.

o. The signification of the GAthas®. 1. These three Ashem-vohis (Yas. XI, end) which

* The midday period (see Bund. II, 8, 9, XXV, 9-14).

* See Chap. VIII, 6. 5 See Chap. X, 2.

* See Chap. VII, 1-5. 5 See Bund. I, 21, XX, 2.

* That is, it is commendable, though not obligatory. The practice of uttering a blessing on hearing a sneeze is still common in many parts of Europe.

7 See B. Yt. I, 1. The passage here quoted is not to be traced in any of the accounts of this Nask.

® <The Ahunavar and praise of righteousness’ would be a Pahlavi equivalent for ‘the Yatha-ah-vairy6 and Ashem-voht.’

® That is, the mystical meaning or influence supposed to attach to various parts of the ancient hymns, or to the manner in which they are chanted. The term G&tha or ‘hymn’ (Pahl. gés) is applied, in this chapter, not only to the five Gdthas properly so called, but also to the Yasna of seven chapters, and apparently to

CHAPTER XII, 32—XIII, 2. 353.

The term G&tha or ‘hymn’ (Pahl. gés) is applied, in this chapter, not only to the five Gdthas properly so called, but also to the Yasna of seven chapters, and apparently to

CHAPTER XII, 32—XIII, 2. 353.

vepresent’ the Fravarané (Yas. XI, end) of the preliminary ritual (pés nirang) and the rotation of these three Ha4s (‘chapters’), the Fravardné, Frastuyé, and Astuyé—fravarané deimg the beginning of the Fravarané? which extends as far as frasastayaéka %, frastuyé‘, the beginning of the Frastuyé (Yas. XII, 1-XIII, 26) wich extends up to the Astuyé, and Astuyé®, the beginning of the Astaoth. wanem ¢ (Yas. XIII, 27—-XIV, end) which extends as far as 4staothwanem&4 daénayau Md4zdayasndis—also represent the Visdi-ve-amesh4-spemta (Yas. XV), which zs the beginning of the Stétanyasné (‘the ritual of praisers’)’, and these three Has of the Baghém (Yas. XIX-X XI).

2. In the exposition (4ashtdak) and through the other portions of the Yasna written in the Gatha dialect of the Avesta,

1 This appears to be the meaning, but the construction of this section is altogether very obscure, and the text is more or less ‘corrupt in all MSS, In the celebration of the Yasna or Yazisn the Officiating priest tastes the H6m juice during the recitation of Yas. XI (see Haug’s Essays, p. 404), and shortly afterwards he commences the preliminary prayers mentioned in the text.

? Both K2o and M6 have Freran in Pazand.

* Both Kzo and M6 omit the initial f.

“ M6 has Astuyé.

® M6 omits this word,

® This is the Avesta name of the H4 or chapter consisting of Yas. XIII, 27-XIV, 19; as Fraoreti is the name of the preceding Ha, consisting of Yas. XII, 1-XIII, 26.

7 Probably consisting of the three Has, Yas. XV-XVII; in which case,.the meaning seems to be that the three Ashem-vohfis, at the beginning of this preliminary ritual, are symbolical of each of the three triplets of chapters which follow them; first, of the Fravaréné, Fraoreti, and Astaothwanem chapters; secondly, of the three chapters of the St6tan-yasné ; and thirdly, of those of the Bagh4n Yast.

(s] Aap. 354 evidence of revelation (dind) the wise of those of the primitive faith! Zave thus said, that a man of fifteen years*, and a son and brother of Mazdayasnians—when he confesses Azs failings (mAndak) to the high-priests (rad4n), and they shall bring him the whip and scourge’, and these five GAthas* are chanted and the good waters consecrated by him, and the whole of the renewed-birth ceremony (navidzadth)® is performed by him— decomes a mature youth and not a child, and a share of the prayers of initiation (napar) and of the fires is to be given over to him®; and when thus much. is not performed by him, a share is not to be given. 3. These five’ Gathas are made up from the body of a righteous man.

» See Chap. I, 3.

* Referring to one about to become a priest.

is not performed by him, a share is not to be given. 3. These five’ Gathas are made up from the body of a righteous man.

» See Chap. I, 3.

* Referring to one about to become a priest.

5 The Av. astra and sraosh6-farana of Vend. IV, 38-114, &c., which were formerly used for the temporal: punishment of sinners. Whether they are here brought to the neophyte as a token of his admission to the priesthood, or are administered to him as a punishment for his offences, is not quite clear.

‘ The five Gathas are the Ahunavaiti (Yas. XXVIJI-XXXIV), the Ustavaiti (Yas. XLII-XLV), the Spesta-mainyfi (Yas. XL VI- XLIX), the Voh@-khshathra (Yas. L), and the Vahistéisti (Yas. LII) ; these collections of hymns are thus named from the words with which each of them commences, excepting the first, which derives its. name from the Ahunayar (see Bund. I, 21) which is written in the same metre.

5 This is the Pahlavi form of the Parsi navazfidf, a term applied to the whole initiatory ceremonial of a nén4bar, or newly initiated priest; the term evidently implies that the ceremony is considered somewhat in the light of ‘ regeneration.’

® That is, he can take his part in the regular priestly duties, including the initiation of other neophytes.

7 Both K2o and M6 have four in ciphers, which can hardly be right; the sentence is clear enough, but the idea of its writer is rather obscure.

CHAPTER XIII, 3-5. 355

4. Ahyd-y4s4 (Yas. XXVIII), Khshmaibyé (Yas. XXIX), and Ad-ta-vakhshy4 (Yas. XXX) dave, severally, eleven stanzas (vasést), because eleven things move spiritually within the bodies of men, as life, consciousness, religion, soul, guardian spirit, thought, word, deed, seeing, smelling, and hearing ; and the bodies of men and other creatures are formed of water, fire, and wind},

5. Ashem-Ahurem-mazdim (Visp. XV) is fo ée vecited* three times before the coming of Hfshédar, Hashédar-méh, and Séshyans; and when they also recite the chapter (h4d) well, and by line (gas) and stanza, those afost/es are present®, and the

1 These first three chapters of the Ahunavaiti collection of hymns are here supposed to symbolize the three material elements, whose union distinguishes a man’s body from inorganic substances ; while the eleven stanzas, which each of these chapters contains, symbolize the eleven immaterial existences said to be contained in the same body.

* This is doubtful, as no verb is expressed, and the word bar, ‘time,’ is struck out in M6, so it is possible to read ‘the “ three foremost” of the Ashem-Ahurem-mazdam are the coming of Hfishédar,’ &c. The ‘three foremost’ (3 levindg) would be a possible Pahlavi translation of the Av. tisr6 paoiryé and tisra paoirya of Visp. XV, 4-6, instead of the actual ‘three first’ (3-i fratfim), as may be seen from Pahl. Visp. VIII, 17, 20; where both pés (= levind) and fratfim are used indifferently for Av. paoiryd. At any rate the idea embodied in the text is that these ‘three first’ have some reference to the three future apostles of the Parsi religion (see Bund. XXXII. 8, B. Yt. III, 13, 44, §2, 62). In fact, however, they seem to refer to the first three chapters of the Ahunavaiti Gatha, immediately after which this chapter (Visp. XV) is recited in the full Parsi ritual ; the phrase being rendered in the Pahlavi translation thus :—‘ I reverence the three first by not speaking out, that is, I do not say anything during them, and not wearing out, that is, I do not doze away during them.’

5 K2o has ‘arrive early.’

Aa2

p. 356

country becomes more flourishing and more dominant in the world.

6. The twenty-two stanzas of Ta-ve-urvata (Yas. XX XI) are the twenty-two judgments (dadist4n) of which it speaks in the HAdékht WVask! thus :— ‘Anaomé mananghé daya vispai kva, kva par6?’ (‘where are ¢hey to be produced beyond every thought ? avd where before ?’) ‘Lodging in the judge, that while Ze as twenty-two judgments he may be more just ;’—so that when they pray the T4-ve-urvata chapter well, and recite 7¢ by line and stanza, the judges possess those twenty-two judgments more correctly, and judiciousness is more lodging 2 them.

7. The sixteen stanzas of the Hvaétumaithi chapter (Yas. XXXII)? are lodging in warriors, so that it becomes possible, during their good protection, to force the enemy away from those sixteen countries which the Vendidad * mentions in z¢s first fargard.

1 See B. Yt. III, 25. Both the Avesta text here quoted and the translation suggested must be received with caution, as the MSS. do not agree in the three central words; K2o has mananhé dya vispai kaua, and M6 has mananhé kya visdi kaia. The former reading has been adopted, with very slight correction, as it seems the more intelligible; but the meaning of the preceding word, anaomé, is far from certain. The writer seems to have been quoting from a Pahlavi version of the Nask which contained this Avesta quotation. .

? This Ha, which begins with the words akvy4k& Avaétus, is not called by its initial words, as the preceding chapters are, but has this special name (see the prayers at the end of it) derived from its second word, and which is corrupted in Pahlavi into Khvétmand.

5 Here written Gavid-séda-dad as in Sls. Part I, and not Vadikdad as in other parts of Sls. Part II (see § r9 and Chap. XII, 4, 6, 20, 23, 26). Vend. I contains an account of the sixteen

CHAPTER XIII, 6-9. 357

8. The fourteen stanzas of Yath4-4is (Yas.
XXXIII) are for this reason, because seven archangels are more diligent in activity for the spirit, and seven archangels! for the world, so that they may attain ‘to heaven, the home (méh6n6) of Adharmazd, the home of the archangels, the home of those righteous ones, avi garé-nm4nem, maéthanem Ahurahé mazdau, maéthanem ameshanim speztanim, maéthanem anyaéshim ashaonim® 9g. The three repetitions (d4nar) of Ye-sevist6 (Yas. XX XIII, 11)3, avd the holding up of the holy-water (zéhar) at these repetitions, are for the four classes‘, and for this veason at AhurAi mazdai and ashemé&aé fradad® the holy-water is

‘best of regions and countries’ where the Iranian power and religion extended at an early date.

1 The seven archangels besides their spiritual duties have severally charge of the seven worldly existences, man, animals, fire, metal, earth, water, and plants (see § 14 and Chap. XV). But perhaps we should read ‘angels,’ as they are often mentioned as ‘the angels of the spiritual and worldly existences.’

* This quotation, of which the Pahlavi translation is first given, and then the Avesta text, is from Vend. XIX, 107.

3’ This stanza is recited thrice, and about the same time the Officiating priest strains the Hém juice, and prepares to pour holywater into the mortar in which the Hém twigs were pounded (see Haug’s Essays, pp. 402, 406).

* Or ‘professions’ of the community, of which there were originally only three, the priest, warrior, and husbandman ; but at a later date the artizan was added. Both K2o0 and M6 have ‘ four classes,’ but this is inconsistent with the ‘ three repetitions.’ The Avesta generally knows only three classes, but four are mentioned in the Bagh4n Yast (Yas. XIX, 46).

* That is, probably, at the words Ahuré mazdausAa in the first line, and ashem&4 fradad in the second line of the stanza ; but this is doubtful, as the MSS. give the words corruptly, in a mixture of Av. and Pahl., as follows: pavan Ahurdi mazdai aharayih-i daddih.

p. 358

to be held level with the heart of him who is the officiating priest (z6t), and at sraota4! z¢ is to be held level with the arm of him who is the officiating priest, so that while the warriors are in battle with foreigners (anatran) they may be fuller of breath (vay6-girtar), and the husbandmen stronger-armed in the tillage and cultivation of the world.

z¢ is to be held level with the arm of him who is the officiating priest, so that while the warriors are in battle with foreigners (anatran) they may be fuller of breath (vay6-girtar), and the husbandmen stronger-armed in the tillage and cultivation of the world.

10. The fifteen stanzas of Y4-skyaothana (Yas.
XXXIV) are for this reason, because it is given? for the destruction of those fifteen fiends who are disclosed in the medical part (bésh4z) of the Hadékht Nask*. 11. The four repetitions (bar) of Mazda-admoi (Yas. XXXIV, 15)‘ are for the right coming on of the share of these five chieftainships (radth), the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, and the supreme Zaratist °.

12, The two repetitions of Ahyd-yaés4 (Yas. XXVIII, 1)* are for this reason, that the sovereign (dahydpat) may not at once seize body, conscious-

1 The first word in the third line of the stanza; but this, again, has to be guessed from a Pahlavi version in the MSS. which may be read va va-srédaan.

* Or ‘produced.’

* In the last division of that Nask (see B. Yt. III, 25, note).

* This last stanza of the Ahunavaiti GAtha is recited four times.

5 See Yas. XIX, 50-52. The last of these rulers must have been the supreme pontiff or patriarch of the province, and in the province of Ragha (Rages or Rai, near Teheran) he was both temporal and spiritual ruler.

® This first stanza of the Ahunavaiti Gatha is recited twice, not only in its proper place (as the first stanza of each chapter is, in the GAthas), but also at the end of every chapter of the Ahunavaiti GAtha, while the officiating priest sprinkles the sacred twigs with the sacred milk or g4us givya, ‘living-cow produce’ (see Haug’s Essays, pp. 405, 406).

CHAPTER XIII, IO-TS5. 359

ness, and soul. 13. Those four Yath4-ahd-vairyés of the first Géta) are for this reason, that is, so that inferiors may become more tolerant of the commands of superiors, and good thoughts, good words, and good deeds be more domesticated (m 4hmantar) in the world, and the fiend more powerless (apadakhsh4htar).

14. In short (aé-mar)*, Ahy4-y4sé is as (pavan) Adharmazd and the righteous man, Khshmaiby4 as WVohdman and cattle, Ad-t4-vakhshyA as Ardavahist and fire, Ta-ve-urvata as Shatvatré‘ and metal, the fvaétumaithi as the Gatha of Spendarmad and the earth, Yatha-dis as Horvadad and water, and Y4skyaothana as -Amerédad and plants.

15. The progress which is in® the Ahunavaiti ‘Gétha the house-rulers should carry on; that which is in the Ustavaiti Gatha the village-rulers should ‘carry on; that which is in the Spetd-mainyd® ‘Gatha the tribe-rulers should carry on; that which is in the Vohd-khshathra Gatha the province-rulers should carry on; that which is in the Vahisté-isti Gatha the supreme Zaratdsts should carry on; and

1 After the two Ahy4-yas4s, at the end of each chapter of the
Ahunavaiti Gatha, the Yatha-ahf-vairyé formula (see Bund. I, 21)
is recited four times.

2 Or ‘to sum up.’

I, 21) is recited four times.

2 Or ‘to sum up.’

° It is not quite clear how pavan, ‘in, on, with, by, through, as, for,’ &c., should be translated in each clause of this section; but the intention is evidently to compare the seven chapters of the Ahunavaiti Gatha with the seven archangels and the seven earthly creations which they severally protect (see Chap. XV).

* Here written Shatrivar.

5 Meaning probably ‘the prosperity which is occasténed by ;’ but the exact signification of the word frik-sham or frehkash&m (or however it may be read) is uncertain.

* Spendémat or Spendamat in Pahlavi.

p. 360

that which is in the Yasna, which is the place of righteous blessing’, these four classes themselves should carry on.

16, Of the Yasna of seven chapters (Yas. XX XV—
XLI, 17) the beginning section (kardak6) das nine
stanzas; and its beginning? is Humatanim (Yas.
XXXV, 4), and its end is Humataném (Yas. XLI,

17 supl.}

17. The six stanzas of Ahy4-thw4-4thré (Yas.
XXXVI) are owing to the six hot ordeals (var) which, in the Hdsparam /Vas&®, are effected by £athray4im 4Athraidim ‘+.

18. The five stanzas of Ith4-Ad-yazamaidé (Yas.
XXXVII) are thanksgiving and praise for the production of the good creations by Adharmazd.

19. The five stanzas of Ima&m-dad-zim (Yas. XXXVIIT) are owing to those five comforts and five discomforts of the earth, which, it is declared in the third fargard in the Vendidad 5, are accomplished

1 That is, the Yasna of seven chapters (Yas. XXXV-XLI), which is called simply ‘the Yasna’ in this chapter. This last clause, which is omitted in M6, connects these later hymns with the four classes of the community (see § g), just as the five older hymns are connected with the five chiefs of the community (see § 11) in the former clauses. This section may be a translation from the Avesta, as the verbs precede their nominatives.

3 That is, the beginning of the Yasna of seven chapters.

* See Chap. X, 21; but the Sak4dfim Nask (see Chap. X, 25) is probably meant, as it contained a section on ordeals by heat and cold.

‘ These Avesta words are evidently corrupt, but perhaps ‘a quadtuple fire’ is meant. Kazo has dathrayaim 4thraiim.

5 Here written Vandtkdad (see § 7). The passage here cited is not a quotation, but only a brief summary of Vend. III, 1-37; and appears to have been derived direct from the Avesta, without the assistance of the Pahlavi version, as several words differ from that translation.

CHAPTER XIII, 16-22. 361

The passage here cited is not a quotation, but only a brief summary of Vend. III, 1-37; and appears to have been derived direct from the Avesta, without the assistance of the Pahlavi version, as several words differ from that translation.

CHAPTER XIII, 16-22. 361

thus :—‘ The first comfort of the earth is from the land on which a righteous man walks forth; the second is when they shall make the dwelling of the good and fires upon it; the third is when they sow corn upon it, and shall take heed of dead matter ; the fourth is when all beasts of éurden are born upon it; the fifth is when every beast of durden is on it?; and its first discomfort is from the Arezdir ridge? and the gate of hell; the second is when they dig? it up for a dead Jody; the third is when one constructs a depository for the dead (khazan)* upon it; the fourth is from the holes of its noxious creatures ; the fifth is when they shall forsake a man in affliction (vardakth) upon it, who is righteous.’

20. The five stanzas of Ith4 (Yas. XX X}X) are just as those which go before.

21. The four stanzas of Aht-ad-paiti (Yas. XL) are about the benefit (arg-hémandth) which is on account of water, earth, plants, and animals.

22. The six stanzas of Stité-garé (Yas. XLI, 1-17), the two repetitions of Humatanim (Yas. XX XV, 4-6), and the three repetitions of Hukhshathrétem4i (Yas. XX XV, 13-15) are on account of the existence of the sons of Zaratist 5.

* The verb is probably omitted by mistake, and we ought to read ‘ voids urine upon it,’ in accordance with Vend. III, 20.

2 See Bund. XII, 8.

® Reading kaléndend (Pers. kalandand), as Vend. III, 27 refers to burial of the dead, and the same idea might be obtained, more fancifully, by reading kilfnénd, ‘ they turn to clay’ (compare Pers. gil, ‘clay’); but the most obvious reading is karfnénd, ‘they cut,’ and as the sentence stands it would imply that ‘they cut up its dead.’

* See Chap. II, 6.

5 The three apostles expected in the future (see § 5 and Bund. XXXII, 8). It is doubtful whether these three passages in the

p. 362

23. The two repetitions of Ashahy4-dad-sairi 1 (Yas. XXXV, 22, 23) are for the laudation of righteousness and the destruction of the fiend. 24. The two repetitions of Yénhé-hatém? are for the laudation of Adharmazd and the archangels, and the destruction of the evil spirit and the miscreations (vishOdakan). 25. The two repetitions of * Thwéistaotaraséa (Yas. XLI, 12-14) are for the laudation of ceremonial worship (yazisnd) and the sacred feast (m4zd).

27. Of the sixteen stanzas of the Ustavaiti chapter
(Yas. XLII) ® it is related just as about the vaétumaithi chapter ?.

Yasna are here intended all to refer to the same subject, but no ‘other subject is mentioned for the two former. Having completed the enumeration of the sections of the Yasna of seven chapters, the writer is now proceeding to notice those passages which are ‘recited more than once in the performance of the ritual.

1 M6 has gairf, ‘in a song,’ with the obsolete g, which is very like s, and is also used in the word garé in § 22; this is a variant well worth consideration by translators of the Avesta. Kzo has only Ashahyé.

* This formula (see B. Yt. II, 64) is recited after every chapter of the Gathas, but does not appear to be anywhere recited twice ; so the words 2 dAnar, ‘two repetitions,’ may perhaps be inserted here in the wrong place, as they are wanting in § 25.

* These words are omitted in the Pahlavi text, evidently through mistake.

* Visp. XIX, XX follow Yas. XLI in the full Parsi ritual, and the first of them is recited twice.

5 The Frébak is the oldest sacred fire on earth, and the VAzist is the lightning (see Bund. XVII, 1, 5, SZS. XI, 5, 8-10).

° The first chapter of the Ustavaiti Gatha (see § 2, note 4), so called from its first word usta.

7 See § 7.

CHAPTER XIII, 23-29. 363

28. The twenty stanzas of Tad-thw4-peresa (Yas.
XLIII) are the twenty judgments (dadist4n) between the beneficent spirit and the evil spirit; and for this ~eason they should every time utter Tadthw4-peres4 again’, because they should utter the original judgment again, and the twentieth time the evil spirit becomes confounded.

29. The eleven stanzas of Aa-fravakhshy4 (Yas.
XLIV) are made up from the six chieftainships * and the five accomplishments (farhang) owing to religion ; one is thus, not to do unto others all that which is not well for one’s self ; the second is to understand fully what is well-done and not well-done; the third is to turn from the vile and their conversation (andarag-giftand); the fourth is to confess one’s failings to the high-priests, and let them bring the whip; the fifth is not to neglect the season-festivals at their proper hour (dén hAsar), zov the other things which go to the bridge‘; and the six chieftainships are not his property who has not these

1 That is, the first line (tad thw4 peres& eres mdi vaoka Ahur4! ‘that 1 shall ask thee, tell :# me right, O Ahural’) is repeated at the beginning ‘of :each:of the first nineteen stanzas, and the first stanza being recited twice (as in all chapters of the Gathas) these words are recited twenty times before the last stanza is reached. The phrases ‘and for this reason’ and ‘because they should utter the original judgment again’ are omitted in M6.

The phrases ‘and for this reason’ and ‘because they should utter the original judgment again’ are omitted in M6.

* These cannot be the same ‘chieftainships’ (radih) as those mentioned in § 11, of which there are only five; but perhaps they are the spiritual chieftainships, or primacies, of the six other regions of the earth (see Bund. XXIX, 1).

* Assuming that afsan stands for ats4n.

‘ The Xinvad bridge, or route of the soul to the other world (see Chap. XII, 31). Part of these fourth and fifth clauses is omitted in K20 by mistake.

p. 364

five accomplishments, and he is not fit even for teaching.

30. The nineteen stanzas of Kim-nem6i-zim (Yas.
XLV) are for this reason, that every one may so persevere in his own duty (khvésakAnth)?, that while those are our nineteen propitiations (ats6frid)?, which it says in the Sakédam asé® should be my own, the strength and power of the angels shall become more considerable, and the destroyer more perishable.

31. The Ustavaiti Gatha is a Gatha (g4s) of four chapters *, and each stanza of five lines (g4s), except Haééad-aspa-vakhshyé (Yas. XLV, 15)5 32. The two repetitions of Ustéa-ahmai (Yas. XLII, 1)® are, one as a retention and embrace of Atharmazd, and one as a destruction of the fiends ; azd Usta-Ahuremmazdam (Visp. X XI, 1-5)? zw like manner.

33. Spewté-mainy (Yas. XLVI) Aas six stanzas, Yézi-ad4is (Yas. XLVII) twelve stanzas, Ad-mayava (Yas. XLVIII) twelve stanzas, axd Kad-méiurva (Yas. XLIX) eleven stanzas. 34. The Spestamainy GAatha is a G&tha of four chapters *, and

1 Or, it may be, ‘through his own intellect (khvésak hfsh),’ or merely another mode of writing khvésk4rth, ‘ industry.’

® Considering each of the stanzas as an offering to, or propitiation of, (Av. usefriti) the angels.

* See Chap. X, 25.

‘ Those detailed in §§ 27-30.

5 Which stanza has only four lines. Pahl. g4s means both the whole hymn and also each line of the hymn.

* The first stanza of the Ustavaiti GAtha, which is recited twice, both in its proper place and at the end of each chapter of that GAtha (see § 12, note).

7 Visp. XXI follows Yas. XLV in the full Parsi ritual, and is recited twice.

* Those detailed in § 33.

CHAPTER XIII, 30-40. 365

each stanza of four lines; it is made up from the five chieftainships and four classes'. 35. The two repetitions of Spewté-mainyd (Yas. XLVI, 1)? are, one for the laudation of the beneficent spirit (spendamat), and one for that of the earth *.

36. One Speztem-Ahurem-mazdim (Visp. X XII, 1-11) * is the laudation of the creatures of the beneficent spirit, and one is the destruction of the creatures of the evil spirit.

37. The twenty-two stanzas of the Vohd-khshathra Gatha (Yas. L) are those twenty-two judgments which are lodging within judges, as written above °.
38. The two repetitions of Vohd-khshathrem (Yas. L, 1)* are, one the laudation of living (zindakth), | and one of the supreme Zaratdst.

37. The twenty-two stanzas of the Vohd-khshathra Gatha (Yas. L) are those twenty-two judgments which are lodging within judges, as written above °.
38. The two repetitions of Vohd-khshathrem (Yas. L, 1)* are, one the laudation of living (zindakth), | and one of the supreme Zaratdst.

39. One Vohd-khshathrem yazamaidé (Visp. XXIII, 1-9)? is for the laudation of Shatvairé §, and one of metal. 40. The two repetitions of Avi-

1 See §§ 9, 11.

* The first stanza of the Spe#t&-mainyf Gatha, which is recited twice, both in its proper place and at the end of each chapter of that Gatha (see § 12, note).

5 It seems probable that the Pahlavi writer has here confounded Spendamat, ‘the beneficent spirit,’ with the archangel Spendarmad who has special charge of the earth; their names being even more alike in Pahlavi than in English, though corrupted from the distinct Avesta forms spemta mainyu and spenta Armaiti, respectively.

* Visp. XXII follows Yas. XLIX in the full Parsi ritual, and is recited twice.

5 See § 6.

* The first stanza of the Voh(i-khshathra GAtha, which is recited twice, both at the beginning and end of the chapter (see § 12, note).

7 Visp. XXIII, 1-9 follows Yas. L in the full Parsi ritual, and is recited twice.

® The archangel who has special charge of metal (see § 14, Chap. XV, 5, 14-19, and Bund. I, 26, XXX, 19); the name is here written Shatrivar.

p. 366

apim (Visp. XXIV, 1-12)! are, one for the laudation of waters, and one of plants.

41. The nine stanzas of the Vahist6isti (Yas. LIT) are on account of those nine things which are? .. . the supreme Zaratdstship lodging in the supreme Zaratists, the source of fountains, the bridge over waters, and even the navigable river, the righteous man, and the righteous woman. 42. And 7¢ 7s a GAtha of one chapter, azd each stanza of four lines, except Ith4-t-haithy4-nar6 (Yas. LII, 6)°, for there is always one lord and sovereign in the world. 43. And those four lines.are for this ~eason, because z¢ is declared: Aathrus hamayau khshap6é dahmay4d paré 4fritéid*‘, ‘four times every night is the “blessing of the holy” (Yas. LIX),’ and three ¢zmes Srésh°, twice Bdsh4sp*, and once Aéshm? will come

1 After the two recitations of Visp. XXIII, 1-9 there follow Vend. XV, XVI, and Visp. XXIII, 10, and then Visp. XXIV, 1-12 is recited twice, in the full Parsi ritual, followed by Visp. XXV.

* Some words are evidently lost; here ; M6 has m followed by a blank space, and K2o has madam, ‘on.’ It is not quite certain whether the things mentioned are to be reckoned as four, five, or six; but assuming they are five, it is possible that the four _ things missing in the text are the four remaining chieftainships (see § 11), the rulerships of the house, village, tribe, and province lodged in the rulers of the same, respectively.

8 Which stanza has five lines, and is, therefore, here considered symbolical of the ruling monarch, or pontiff.

‘ This Avesta passage does not appear to be extant elsewhere, and its Pahlavi translation, given in the text, is not quite correct ; it would be better thus: ‘through the “blessing of the holy” four times every night;’ dahma 4friti (Pahl. dahm4n 4frfné, ‘blessing of the holy’) is the technical name of Yas. LIX.

5 See Bund. XIX, 33, XXX, 29. This angel, invoked by the ‘blessing’ (Yas. LIX, 8), comes to defend mankind against the wiles of Bash4sp and Aéshm.

* The demoness of sloth (see Bund. XXVIII, 26).

7 The demon of wrath (see Bund. XXVIII, 15-17, 20).

CHAPTER XIII, 41-49. 367

to the material world. 44. And the five mes of that one stanza (Yas. LII, 6) are for this reason, because the assistants of the supreme Zaratist are five, the house -ruler, the village-ruler, the tribe-ruler, the province-ruler, and she even who is his own wife (narik)'. 45. The two repetitions of Vahista-istis (Yas. LII, 1)? are, one for the laudation of sovereigns, and one for the laudation of peace (padm4n).

46. The two repetitions of Vahistem-Ahuremmazdaim (Visp. XXVI)* are, one for the laudation of Adharmazd and the archangels, and one for the destruction of the fiends. 47. The four repetitions of the Airyamana (Yas. LIII)‘ are for the existence of more submission (atrmAnth) in the house, village, tribe, and province. 48. The four repetitions of Avaa-mizdem (Visp. X XVII) are for the healing of those who dwell in the house, village, tribe, and province.

49. The section (kardak6) whose beginning is Tad-sdidhis (Yas. LVII, 1-9) ® is, for the completionp. 368 of the GAathas, taught as fertacning to the Gathas (gas4ntk 24st).

1 Though bound to be strictly obedient to her husband or guardian, a Mazdayasnian woman occupied a more honourable position in’ the community than was sanctioned by any other oriental religion.

2 The first stanza of the Vahistéisti GAtha, which is recited twice, both at the beginning and end of the chapter (see § 12, note). .

5 Visp. XXVI follows Yas. LII in the full Parsi ritual, and is recited twice, followed by Vend. XIX, XX.

* So called from its first words 4 airyem4; it is recited four times after Vend. XX, and shortly afterwards Visp. XXVII is also recited four times, as mentioned in § 48.

5 M6 has ‘ of the soul,’ which is, no doubt, a blunder due to the illegibility of the MS. from which it was copied.

* This is the FshQsh6-mathra (‘a spell or prayer for prosperity ’)